Chapter 19

First of all, Christ died as a proper sacrifice for sin; as a sacrifice, the virtue of which, is altogether distinct from our knowledge of it, or from any effect which it has a tendency to produce on our own minds. We are forgiven for his sake; we are acquitted through his death, and through faith in his blood. What a view does this open, partially, indeed,--for what mortal eye can reach to the end of it?--of the evil of sin, and of God's love! of what God's justice required, and of what God's love fulfilled! This great sacrifice was made once, but it will not be made again; for those who despise this there remains no more offering for sin, but their sin abideth with them for ever.

Secondly, Christ's death is revealed to us as a motive capable of overcoming all temptations to evil. "How much more shall the blood of Christ purge your conscience from dead works to serve the living God?" "He suffered for sins, the just for the unjust, that he might bring us to God;" that is, that a consideration of what Christ's death declares to us should have power to melt the hardest heart, and to sober the lightest: that, when we think of Christ dying, dying for us, and so purchasing for us the forgiveness of sins, and everlasting life, such a love, and such a prospect of peace with God, and of glory, should in the highest degree soften and enkindle us; and from love for him, and confidence of hope through the prospect which he has given us, we should be able to overcome all temptations. "I am persuaded," says St. Paul, "that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

Thirdly, Christ suffered for as, leaving us an example that we should follow his steps. He left us an example of all meekness, and patience, and humility; he left us an example of perfect submission to God's will; he left us an infinite comfort by letting us feel when we are in any trouble, or pain, or affliction, that he was troubled too; that he knew pain, and endured affliction. Above all, in that hour which must come to all of us, he has left us the greatest of all supports;--for he endured to die; and we may enter with less fear into the darkness of the grave, for even there Christ has been for our sakes, and arose from out of it a conqueror.

Fourthly, Christ died that he might gather together in one the children of God that were scattered abroad; he died to purchase to himself his universal Church. So it is said in the Scriptures: and on this particular purpose of his death, it may not be amiss to dwell, for none so needs to be held in remembrance. Many there are, and ever have been, who have rested their whole hope towards God on his sacrifice; many who have learnt from his cross to overcome sin; from his resurrection to overcome the world; many who, amidst all the troubles of life, and in the hour of death, have been supported by the thought of his example. But where is his universal Church? where the company of God's children gathered together into one? where is the city set upon the hill, that cannot be hid? where is the visible kingdom of God, where all its people are striving under one Divine Head, against sin, the world, and the devil? This is the sign which we look for and cannot find; this is the fulfilment of the prophecies for which we seem destined to wait in vain.

And what if, on the contrary, that which is called the Church act rather the part of the world; if our worst foes be truly those of our own household: if they who should have been for our help, be rather an occasion of falling: if one of our greatest difficulties in following Christ steadily, arise from the total want of encouragement, yea, often from the direct opposition of those who are themselves pledged to follow him to the death; if that Church, which was to have been the clearest sign to the world of the truth of Christ's gospel, be now, in many respects, rather a stumbling-block to the adversary and unbeliever, so that the name of God is through us blasphemed among the heathen, rather than glorified; may we not humble ourselves before God in sorrow and in shame? and must we not confess, that through our sin, and the sin of our fathers, Christ, in respect of this one purpose of his death, has as yet died in vain?

Israel after the flesh, lamenting their Jerusalem which is now not theirs, and mourning over their ruined temple, in all their synagogues repeat constantly the prayer, O Lord, build thou the walls of Jerusalem! O Lord, build! O Lord, build! O Lord, build! is the solemn chorus, marking by its repetition the earnestness of their desire. And should not this be the prayer of the Israel of God, scattered now as they are into their thousand divided and corrupted synagogues, and no token to be seen of the pure and universal Church, the living temple of the Spirit of God; should not we too, privately and publicly, join in the prayer of the earthly Israel, and pray that Christ would build for us the walls of our true Jerusalem? For only think what it would be, if Christ's Church existed more than in name; consider what it would be if baptism were a real bond; if we looked on one another as brethren, redeemed by one ransom, pledged to one service; if we bore with one another's weaknesses; if we helped one another's endeavours; if each saw and heard, in the words and life of his neighbour, an image of Christ, and a pledge of the truth of his promises. Consider what it would be, if, with no quarrels, with no jealousies, with no unkindness, we sought not every man his own, but every man also another's welfare; as true members one of another,--of one body, of which Christ is the head. Consider what it would be, if our judgments of men and things were like Christ's judgments; neither strengthening the heart of the careless and sinful by our laxity, nor making sad the heart of God's true servant by our uncharitableness; not putting little things in the place of great, nor great things in the place of little; not neglecting the unity of the Spirit; not stickling for a sameness in the form. Or, if we carry our views a little wider; if we look out upon the world at large, and hear of rumours of wars, and see the signs of internal disorders, and perhaps may think that the clouds are gathering which, herald one of the comings of the Son of man to judgment, whether the last of all or not it were vain to ask; how blessed would it be, if we could see such an ark of Christ's Church as should float visibly upon, the stormy waters; gathering within it, in peace and safety, men of various dispositions and conditions, and opinions; those who held much of truth, and those who had mixed with it much of error: those whom Christ would call clean, and those, too, whom some of their brethren call unclean, but whom Christ has redeemed, and will save no less than their despisers; all, in short, who fled from sin and from the world to Christ, and to the company of Christ's people! O if we could but see such an ark preparing while God's long-suffering yet withholds the flood! O that all God's scattered and divided children would join together in one earnest prayer, O Lord, build thou the walls of Jerusalem! O Lord, build! O Lord, build! O Lord, build!

Yet, for this, among other purposes of mercy, did the Son of God, as on this day, suffer death upon the cross: he died that we might be one in him. Let us turn, then, from the thought of the general temple in ruins, and let us see whether we cannot, at any rate, within the walls of our own little particular congregation, fulfil also this object of Christ's death, and be one in him. Let us consider one another, to provoke unto love and to good works: we too often consider one another for the very contrary purpose, to provoke to contempt or ill-will. True it is, that if we look for it we can find much of evil in our brethren, and they can find much also in us; and we might become all haters of one another, all in some sort deserving to be hated. But where is he who is entitled to hate another's evil when he has evil in himself; and when Christ, who had none, did not hate the evil of us all, but rather died to save it? And is it not true also, that, if we look for it, we can also find in every one something to love? something, undoubtedly, even in him who has in himself least: but much, infinitely much in all, when we look upon them as Christ's redeemed. Not more beautifully than truly has it been said, that Christian souls--

"Though worn and soiled by sinful clay, Are yet, to eyes that see them true, All glistening with baptismal dew."

They have the seal of belonging to Christ; they are his and our brethren. And, as his latest command, and his beloved Apostle's also, was that we should love one another; so, if we would bring all our solemn thoughts of Christ's death to one point, and endeavour to derive from it some one particular lesson for our daily lives, I know not that any would be more needed or better for us, than that we should especially apply the thought of Christ dying on the cross for us to soften our angry, and proud, and selfish feelings; to restrain us from angry or sneering words; from unkind, offensive, rude, or insulting actions; to excite us to gentleness, courtesy, kindness; remembering that he, be he who he may, whom we allow ourselves to despise, or to dislike, or to annoy, or to neglect, was one so precious in Christ's sight, that he laid down his life for his sake, and invites him to be for ever with, him and with his Father.

LECTURE XXV.

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EASTER DAY.

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JOHN xx. 20.

_Then the disciples went away again unto their own home_.

With this verse ends the portion of the scripture chosen for the gospel in this morning's service. It finishes the account of the visit of Peter and John to the sepulchre; and, therefore, the close of the extract at this point is sufficiently natural. Yet the effect of the quiet tone of these words, just following the account of the greatest event which earth has ever witnessed, is, I think, singularly impressive; the more so when we remember that they were written by one of the very persons, whose visit had been just described; and that the writer, therefore, could tell full well, to how intense an interest there had succeeded that solemn calm. They went away from the very sight, if I may so speak, of Christ risen, to their own homes. And what thoughts do we suppose that they carried with them? Let us endeavour to recall them, for our benefit, also, who, like them, are going, as it were, to the ordinary tenure of our daily lives from this day's high solemnity.

The disciples went away to their own homes; and there they waited, either in Jerusalem or in Galilee, pursuing, as we find from the last chapter of St. John, their common occupations, till, after their Lord's ascension, power was given them from on high, and the great work of their apostleship began. During this period, Christ appeared to them several times: he conversed with them, he ate and drank with them: but he did not live continually with them, as he had done before his crucifixion: he did not take them about with him as before, while he was performing the part of the great prophet of the house of Israel. They were now at their own homes waiting for his call to more active duties. They had seen him dead, and they had seen, him risen, and they were receiving into their souls all the lessons of his life and death and resurrection, brought before them, and impressed upon them by that Holy Spirit, who, according to Christ's promise, was to take of the things which are Christ's, and to show them to Christ's disciples.

It is true that there came upon them, after this, an especial visitation of the Spirit of power, to fit them for their particular work of apostles or messengers to mankind. Having been converted themselves, they were to strengthen their brethren. And as this especial visitation of the Holy Spirit was given to them only, and to those on whom they themselves laid their hands, so none have ever since been called to that particular work to which they were called, in any thing of the same degree of fulness. What is peculiar to them as apostles is not applicable exactly to us; but we are all concerned in what belongs to them as Christians: in this respect, their case is ours; and they, when at their own homes, and engaged in their own callings, stand in the same situation as we all.

We may, however, still make a two-fold division; we may regard the apostles going away to their own homes, as a temporary thing, as a mere term of preparation for the duties which they were afterwards called to; or we may look upon it as complete so far as earth is concerned, since, taking them as Christians only and not as apostles, they might have so lived on to the end of their lives, having received all those helps which were needed for their own personal salvation, and having only to use them daily for their soul's benefit. This same distinction we may apply to ourselves. We may consider ourselves as going to our own homes for a time only, awaiting our call to active life; or we may consider ourselves as withdrawing, after every celebration of Christ's resurrection, to that round of daily duties which on earth shall never alter; and to which all the helps derived from our communion with Christ are to be applied, with nothing future, so for as earth is concerned, for which we may need them. So then, of whatever age we may be, what is said of the apostles in the text may apply to us also: after having witnessed, as it were, Christ's resurrection, we go away to our own homes. Let us first take that part of the text which is common to us all, though not in the same degree--the having been witnesses of Christ's resurrection. John and Peter found him not in the sepulchre; they found the linen clothes and the napkin lying there, but he was gone. And upon this, as John assures us, both for himself and his companion, "they believed." They believed, we should observe, when as yet they had no more seen Jesus himself after his resurrection, than we Lave now. They only knew that he had been dead, and that he was not in the sepulchre. And this we know also; we have not seen him, indeed, since his resurrection: but we are sure he is not in the sepulchre. We are sure that the malice of his enemies did not do its work: we are sure, for we are ourselves witnesses of it, that that name, and that word, which they hoped would have been destroyed for ever, like the names of many, not only of false prophets and deceivers, but even of good men and of wise, have not perished, but have brought forth fruit more abundantly, from the very cause that was intended to put them out. Christ's gospel, assuredly, is a living thing, full of vigour and full of power; it has worked mightily for good, and is working; it is so full of blessing, it tends so largely towards the happiness that is enjoyed upon earth, that we are quite sure it is not lying still buried in Christ's sepulchre.

They (the two disciples) then went away believing, because they found that he was not in the sepulchre. But Mary Magdalene came and told them, that she had seen him risen, and had heard his voice with her ears. What she told Peter and John, Peter and John are now telling to us. They tell us that they have heard him, have seen him with their eyes, have looked upon him, yea, that their hands have handled him. They tell us even more than Mary Magdalene told them; for she had not been allowed to touch him. We may well trust their testimony, as they trusted hers, being quite ready indeed to believe that he was alive, because they had found that he was not amongst the dead. And so we, finding that he is not amongst the dead, seeing and knowing the fruits of his gospel, the living and ever increasing fruits of it, may well believe that its author is risen, and that the pains of death were loosed from off him, because it was not possible that he should be holden by them.

In this way, we, like the two disciples, may be all said to be witnesses of Christ's resurrection. May it not be said still more of those amongst us who assembled this morning round Christ's table, to keep alive the memory of his death; when we partook of that bread, and drank of that cup, of which so many thousands and millions, in every age and in every land, have eaten and drunken, all receiving them, with nearly the same words,--the body that was given for us, the blood that was shed for us,--all, making allowances for human weakness, finding in that communion the peace and the strength of God; all alike receiving it with penitent hearts, and with faith, and purposes of good for the time to come? Did we not then witness that Christ is not perished? that he has been ever, and still is, mighty to save? That command given to twelve persons, in an obscure chamber in Jerusalem, by one who, the next day, was to die as a malefactor, has been, and is obeyed from one end of the world to another; and wherever it has been obeyed, there, in proportion to the sincerity of the obedience, has been the fulness of the blessing.

But this is now past, as with the two disciples, and we are going again to our own homes. There, neither the empty sepulchre nor the risen Saviour are present before us, but common scenes and familiar occupations, which, in themselves have nothing in them of Christ. So it must be; we cannot be always within these walls; we cannot always be engaged in public prayer; we cannot always be hearing Christ's word, nor partaking of his communion; we must be going about our several works, and must be busied in them; some of us in preparation for other work to come, others to go on till the end of their lives with this only. May we not hope that Christ, and Christ's Spirit, will visit us the while in these our daily callings, as he came to his disciples Peter and John, when following their business as fishers on the lake of Gennesareth?

How can we get him to visit us? There is one answer--by prayer and by watchfulness. By prayer, whether we are in our preparatory state, or our fixed one; by prayer, and I think I may add, by praying in our own words. Of course, when we pray together, some of us must join in the words of others; and it makes little difference, whether those words be spoken or read. But when we pray alone, some, perhaps, may still use none but prayers made by others, especially the Lord's prayer. We should remember, however, that the Lord's prayer was given for this very purpose, to teach us how to pray for ourselves. But it does not do this, if we use it alone, and still more, if we use it without understanding it. If we do understand it, and study it, it will indeed teach us to pray; it will show us what we most need in prayer, and what are our greatest evils; but surely it may be said, that no man ever learnt this lesson well without wishing to practise it; no man ever used the Lord's prayer with understanding and with earnestness, without adding to it others of his own. And this is not a trifling matter. We know the difficulty of attending in prayer; and if we use the words of others only, which we must, therefore, repeat from memory, it is perfectly possible to say them over without really joining with them in our minds: we may say them over to ourselves, and be actually thinking of other things the while. And the same thing holds good, of course, even with prayers that we have made ourselves, if we accustom ourselves to repeat them without alteration; they then become, in fact, the work of another than our actual mind, and may be repeated by memory alone. Therefore, it seems to be of consequence to vary the words, and even the matter of our private prayers, that so we may not deceive ourselves, by repeating merely, when we fancy that we are praying. Ten words actually made by ourselves at the moment, and not remembered, are a real prayer; for it is not hypocrisy that is the most common danger; our temper, when we are on our knees, is apt indeed to be careless, but not, I hope and believe, deceitful. This, of course, must be well known to a very large proportion of us; but, perhaps, there are some to whom it may be useful; some to whom the advice may not yet have suggested itself, that they should make their own prayers, in part, at least, whenever they kneel down to their private devotions.

And this sort of prayer, with God's blessing, is likely to make us watchful. We rise in the morning: we say some prayers of our own; we hear others read to us; and yet it is possible that we may not have really prayed ourselves in either case; we may not have brought ourselves truly into the presence of God. Hence our true condition, with all its dangers, has not been brought before our minds; the need of watchfulness has not been shown to us. But with real prayer of our own hearts' making it is different; God is then present to us, and sin and righteousness: our dream of carelessness is, for a moment at least, broken. No doubt it is but too easy to dream again; yet still an opportunity of exerting ourselves to keep awake is given us; we are roused to consciousness of our situation; and that, at any rate, renders exertion possible. There is no doubt that souls are most commonly lost by this continued dreaming, till at length, when seemingly awake (they are not so really), they are like men who answer to the call that would arouse them, but they answer, in fact, unconsciously. We cannot tell for ourselves or others any way by which our souls shall certainly be saved, in spite of carelessness; or any way by which, carelessness shall be overcome necessarily; all that can be done is, to point out how it may be overcome, by what means the soul may be helped in its endeavours; not how those endeavours and holy desires may be rendered needless.

Thus, then, we may gain Christ to visit us at our own homes and in our common callings, when we are returned to them. And that difference which I spoke of as existing between us, that some of us are waiting for Christ's call to a higher field of action, while others are engaged in that sort of duty which will last their lives, I know not that this--though it be often important, and though I am often obliged to dwell on it--need enter into our considerations to-day. Rather, perhaps, may we overlook this difference, and feel that all of us here assembled--those in their state of earliest preparation for after duties; those to whom that earliest state is passed away, and who are entered into another state, in part preparatory, in part partaking of the character of actual life; and those also whose preparation, speaking of earth, only, is completed altogether, who must be doing, and whose time even of doing is far advanced--that all of us have in truth one great call yet before us: and that, with respect to that, we are all, as it were, preparing still. And for that great call, common to all of us, we need all the same common readiness; and that readiness will be effected in us only by the same means,--if now, before it come, Christ and Christ's Spirit shall, in our homes and daily callings, be persuaded to visit us.

LECTURE XXVI.

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WHITSUNDAY.

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ACTS xix. 2.

_Have you received the Holy Ghost since ye believed_?